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This data set is designed for testing the performance of optical character recognition (OCR) algorithms on text in scanned historical map images. Thirty maps from the nineteenth and early twentieth centuries (1866–1927) were chosen from nine atlases in the David Rumsey Map Collection. Most maps are of individual states, though some are regional and one is of the entire U.S.; most are manually typeset, with occasional handwritten text. Each place name and many other textual items are annotated with the baseline, bounds, character heights, and ground truth text transcriptions. Several maps also feature USGS GNIS Feature ID tags for labeled items. Java code for processing is provided with the text-based XML annotations, alongside the original, compressed MrSID images and uncompressed TIFF images. We gratefully acknowledge the David Rumsey Map Collection as the source of the map images, which come with the following notice: "Images copyright 2000 by Cartography Associates. Images may be reproduced or transmitted, but not for commercial use. This work is licensed under a Creative Commons [Attribution-NonCommercial-ShareAlike 3.0 Unported] license. By downloading any images from this site, you agree to the terms of that license." The remaining (textual and data) material is hereby licensed CC-BY-NC-SA 4.0 International; the code incorporated is GPL v3.0 (the license is incorporated in the tar file).

In this block, the artist has chosen to highlight a commonly used symbol of the abolitionist movement; a slave kneeling with chained wrists held up, begging for his freedom. Created by members of the Clapham Sect of the Church of England in 1787, the image was so popularly consumed, historians have referred to it as a “pièce de resistance” of the campaign. However, the image is controversial to some because of the subordinate and sanitized representation it gives of slavery. Rather than portraying a reality of enslavement, torture, oppression, and resistance, the image appealed to the abolitionist ideals of morality, virtue, and truth. With this block, the artists urges their audience to grapple with the impact that historically sanitized images of slavery can cause, especially on younger generations. By portraying the slave as begging his oppressors for his freedom and humility, the image has replicated the very hierarchy it is trying to combat. Nonetheless, the image is contextualized with historical importance from the role it played in the abolitionist movement. By re-assessing images of abolition and rebellion, the artist urges people to contemplate popular controversies about the glorification of confederate monuments and the legacy of slavery in shaping American national identity.

The center image of this block provides the viewer with a window into the world of Haiti before the revolution. Framed by lucious trees, this view shows the rolling hills and lush landscape of the island, including an expansive plantation near the bottom of the frame. In the foreground stands a muscular plantation worker, squinting up at the viewer from beneath his straw hat. This image is one of many prints and paintings that were circulated in Europe in the 18th century depicting the colonization of the island of Hispaniola, one of many Caribbean islands whose people were enslaved by French and British colonizers for the mass production of sugarcane and molasses. As we peer into this scene, we are put into the shoes of the Europeans who confronted slavery and racism from thousands of miles away. Some endorsed this violent exploitation and commended the officers deemed brave enough to consort with savages, while others silently disapproved, and even fewer spoke out in opposition. Today, as we confront issues of privilege and race in different and more nuanced ways, we must stop and think: are we content to quietly oppose, or is it our duty to speak out against racism and violence? As artists, activists, and students we must push aside the lush leaves and trees and see racism and oppression for what it really is.

Poland and Ireland each have some of the world's most restrictive abortion legislation, with abortion being nearly if not entirely criminalized in both countries. The Catholic Church filled a nationalist role, setting the stage for each country to become a modern theocracy.

This block memorializes the pain and violence inflicted on black bodies in both Haiti and America during the time of slavery. The artist has placed drawings of an active foot and hand, body parts most commonly immobilized by chains and ropes during slavery, at the center of this piece, and surrounded them with leaves, flowers, keys, broken chains, drops of blood, and long-lost pieces of jewelry, items evocative of a past left behind and destroyed at the hands of slavery. These items appear to rotate in a circle around the foot and hand caught in the moments before taking a step or lifting the page of a book, giving the piece an element of movement and the feeling of ceaseless change. This piece encourages the viewer to remember the terribleness of physical bondage and enslavement, yet it also celebrates the liberation from these chains and the physical freedom many of us have come to take for granted. Furthermore, it reminds us to always keep moving towards a brighter future no matter what we may have left behind.

This block aims to capture the ironic nature of the institution of slavery. This block includes an image of slaves on a plantation, framed by various found objects. The artist has incorporated a crucifix into the design, signifying the use of christianity as a means justify the enslavement of bodies. The image conjures a feeling of darkened antiquity and tarnish, further accentuated by rusty keys and other metal objects which surround the photograph, alluding to how the people in the image were utilized for the purpose of profit and industry with no attention paid to their human needs. When we consider visualizing freedom we must consider the nexus of capital and material and its effects on the enslaved body, a topic unfortunately still relevant in capitalist America today.

Unlike many of the blocks in this piece, this block is not tied to an individual story or person but rather attempts to show an idea. The block is centered around an image of a head both human and alien, evoking emotions such as pain, fear, and sadness. These are the emotions associated with colonialism and violence, of oppression and disease, and were likely felt by Haitians at the time of the revolution. While this musical being appears cry and mourn, it also inspires a sense of power and awe in the viewer, similar to the feeling of power that many Haitians were beginning to sense as the revolution took hold of Haiti. This block, while more abstract than others, contributes to the abolitionist story by recognizing the role of terror and chaos, while representing the relationship between pain and strength, fear and power.

When working with faculty, students, and staff on digital projects, librarians at the Grinnell College Libraries need to provide these constituents with tools to create robust metadata for these digital projects. The Grinnell College Libraries sought to create a user-friendly alternative. The landed on using Google Forms and Sheets to facilitate metadata creation.

This block is a visualization of the clash between the cosmic forces of nature and the institutions of humankind. This encounter was especially apparent during the revolution in Haiti; the very concept of slavery and the violence that grew from it defies nature in every way. The plantation economy which ran off the energy of slaves turned a lush tropical landscape into flat planes of torture. Confrontation between armed forces over these plantations wreaked havoc on the earth and the destroyed the natural landscape. In this block an image of a classical Greco-Roman building, representing the institutions of a “more civilized” people, collides with the cosmic forces of earth and nature. These forces are commonly called upon in Haitian Vodou ceremonies, making this collision not just one between man and nature but also between ideologies and philosophies.